Jaya Ganeshaya Namaḥ. OM Namaḥ Shivaya. Om Namoḥ Bhagavateḥ Vasudevaya.

Aiṃ Sarasvathi Namastubhyam Varade Kāmarupini Vidyārambhaṃ Karishyami

Siddhir Bhavatu Mey Sada

 

The contents regarding Tantra were inspired by the Teachings I directly received from Langta Baba of Tarapith and his Guru Jaya Kāli Brāhma Mahi Tārā Mahākāla Vināsini. To them I extend my heartfelt gratitude.

 

PREMISE

Astrology has a divine, cosmic and human matrix; as such it promises individual evolution within the framework of cosmic history. It also helps to improve our life on earth because we become aware of several possible futures. Since it is a sacred path, it must be used for the good of mankind after being taught by qualified masters. Teaching Astrology is a very noble responsibility; apart from knowledge, ethics and qualitative contents, it requires skills and tools capable of increasing the socio-affective expertise and interpersonal abilities of future astrologers. Even before practicing or teaching Astrology, we must not only find the ‘hub’ of our own insights from amongst the planetary storylines, but also learn to practically and emotionally coordinate our consultations and teaching activities.

By doing we may be able to manage complexities, accumulate internal resources and help students and clients understand the way in which heavenly forces can either thwart or facilitate their path. As astrologers, we should make our own inner journey, explore the origins of our desires, and navigate remote karmic nostalgias while gathering more and more knowledge about astrological theories and techniques. Afterwards, when bending our professional practice and teaching to the good of mankind, our service will become cosmic expansion; when we acquire harmonious detachment from fruits (Niṣkāmakarma), our profession will create synergy between the sacred and the profane, the cosmos and the earth. By improving ourselves, we can offer our clients quality service and help them to see the Light beyond phenomenal events.

Astravidya, the astrological path I have designed for those who wish to study karmic Astrology, combines astronomy, interpretative techniques and rules, with the instruments of Gestalt counselling and Tantra practices in a sidereal environment. Last year, after giving an intensive Seminary on Gandanta, I presented the Sri Yantra and the 16 Goddesses of the Lunar Phases with their protective and maternal characteristics. This year I shall present the 10 Great Ladies of Knowledge breathing in the essence of the planets whose effects they enhance. The goal of this article is to provide Astrologers with a tool to understand themselves thanks to the teachings of the Mahāvidyās. By meditating on each of the Ten Mothers, astrologers may learn to recognise their weaknesses and transform them into strengths; they will also learn to serenely live with the parts that cannot be improved. Before accessing the world of the Ten Magnificent Goddess, I shall provide some introductory notes about Gestalt Counselling, Tantra and the Graha.

Gestalt Counselling

Counselling is the art of using listening and empathic communication to help individuals in difficulty. It requires the ability to recognise problematic situations and support individuals in their moments of difficulty. Counsellors help clients increase their own abilities, encourage propositional approaches, support them in their choices, and stimulate their strong points. Counsellors help individuals to recognise and elaborate difficult events so that they can manage them more successfully. Gestalt counselling is extremely helpful in astrology. If Tantric tools are also added, then counselling becomes a path of mental and spiritual growth.

 

Tantra

The term Tantra has many common meanings: loom, warp or thread for the pearls of a necklace (mālā), sacred text, etc. Philosophically it is made up of tanoti, to expand, “extend” and trayati, to free: expansion of consciousness to obtain freedom. The root tan, to weave, also indicates the weave in which the energies of the Universe merge with individual lives. Tantra is the great loom on which earthly, cosmic and divine events are woven.

Tantric philosophy developed in India over 3000 years ago. It was initially a tradition orally passed on by a Master to his pupil. Later, numerous texts were written; each text was entitled Tantra preceded by a word defining its contents, for example Todala Tantra. Every treatise transmits its own system, some of which is kept secret to preserve its teachings. This part is usually encrypted in a symbolic language known as Sandhyā bhāsha, in other words twilight communication. Strange metaphors, profound concepts and memorised semantic patterns create a subliminal language that can be understood with the help of a Guru.

In Tantra, there is no difference between mental states, physical symptoms and spiritual consciousness: everything is sacred. Spiritual currents usually recommend either giving up desire or using asceticism to overcome it. And yet we cannot avoid it; even ascetic life is based on a strong desire - for liberation. In fact, creation occurs after divine Desire, expressed in the respiratory act producing the primordial sound. Primordial Unity is gradually split into 36 vital parts (Tattvas) and then the Universe is born. The two Opposites that emerge during the first fragmentation still maintain the vibration of the unified Power-Consciousness.

This primary difference still contains a profound link between the static Tattva of Cosmic Consciousness (Shiva) and the dynamic Tattva of Cosmic Energy (Shakti). Subsequently, cycles of movement and repose develop in a continuous process of creation, conservation and destruction. According to Langta Baba of Tarapith, lunar energy must be merged with solar energy; after that, one should unite with the energy of the Cosmos, and only after these two steps can one enjoy the profound union of Śakti and Shiva in one’s own heart. The goal of this merger is the ascent of the Energy that attracts, absorbs and contains the Cosmos with its Universes. Karmic astrology can be a tool to reach this goal and, in the best of cases (after many enlightened lives), may facilitate the awakening of the Kuṇḍalinī quiescently present in all the human beings. Astrology exhibits cosmic synergy through the planetary movements of the Graha.

Graha and planets

The literal meaning of the term Graha cannot be translated with the word “planet”. I believe it is useful to distinguish between the two terms, both very ancient, but with different meanings. The Greek etymology of the term planet refers to wandering, the action performed by the stars in the night sky compared to the background of fixed stars. This definition embraces only the astronomical importance of the celestial body and the effects of its rays. Instead the etymology of “Graha” refers to the properties of taking, grasping, touching, brushing lightly against, eclipsing, entrapping lightening and obscuring.

Hence the term Graha also indicates the possibility to cause or receive obscurement: its force is made by light, shadow and semi-darkness. The Graha are: The Sun star, the Moon satellite, the planets, the intersecting points Rahu and Ketu. Their nature is governed by the laws of astronomy, by the quantity and quality of light, by rays that brush lightly against objects, animals and persons. But they have an added value: they are also Deities with precise iconographic features. Their qualities are manifest in events, to which each of us reacts according to the quality of the encounter between personal archetypes and those of the associated Deities.

When we are born and suck in our first breath, the energy from the combination of the Graha breathing at that very moment and in that place, connects with our physical and mental energy. An ensemble of collective archetypes and cosmic symbols immediately create the outline of a possible future, closely linked to some multiple events of our past karma. Astrological art includes several remedies (Upāya). The Way of Tantra prefers the ones that produce syntonic frequencies and direct contact with cosmic energy after having navigated in their own depths inhabited by emotions, certainties, difficulties and potentialities. Constant practice leads to harmony between High and Low until it finds the road to Liberation (while still alive, if possible). This path is facilitated if it is accompanied by the relationship with the universal Mother: Śakti, who by assuming tremendous, stupendous Forms resounds and bestows meaning on cosmic energy. Although these Forms may appear as seditious, terrifying, fierce and destabilising, they symbolise the shattering of the obstacles created by conditioning, as well as by crystallised roles and unbalanced expectations. Every Goddess makes it possible to find beauty, magnificence and kindness behind their ostensibly terrifying traits. Each one expresses the female essence beyond their ordinary roles. At the same time, they amplify consciousness. The Dasha Mahāvidyās (Dasha ten, Mahā great and Vidyā revelation, manifestation, knowledge, wisdom and erudition) bestow strength and meaning to the Graha.

 

THE MAHĀVIDYĀS

The cult of the Mahāvidyā is dedicated to the Goddess in her ten primordial Matrices. I shall very briefly narrate one of the several myths about their apparition.

Sati, daughter of King Daksha, fell in love with Śiva, the ascetic God who spent all his time meditating. Sati managed to make Śiva fall in love with her and he then asked King Daksha for her hand in marriage. The King refused because he considered Śiva to be a savage without the means to make a living. Sati, however, married Śiva, shed her royal robes, went to live with him, and espoused his asceticism. One day Daksha organised a party and invited all the Deities, except Śiva and Sati who decided to go anyway. Realising what would happen, Śiva tried to discourage her. Unsuccessful, he tried to use his authority. Sati reacted by multiplicating her form and becoming manifest in the Ten Mahāvidyās. Each one occupied a region in space surrounding Śiva who remained stunned in their midst. At the same time, each Form made Śiva understand important truths.

From the magnificent Kālī to the astounding Kamalā, every Mahāvidyā is invoked with several mantras, from the most secret to the most popular. Each one may be associated with different approaches to consciousness. They disclose the nature of dreams. Meditation on their image turns myths into reality, improves reactions to the influences of the Graha and fortifies one’s intentions. The cult can take place at the simplest to the most complex level. There are paths suited to every situation and to all human types, according to one’s personal nature and the sphere to which one belongs. Those who choose the ascetic path (Sadhanā) would desire union with the Deity, with the help of a qualified (Ādhikāri) Guru. Those who do not wish to practice asceticism can draw closer to the powerful Goddesses using generic mantras and yantras. The Mahāvidyā accept the most heterogeneous intentions. This path is particularly suited to those who practice Karmic astrology and for spiritually-oriented astrologers. However, anyone can experience it, meditating on Mahāvidyās as archetypes or symbols, instead of Divinity. In this article, I am only illustrating a very simplified way to meditate on the Goddesses, mostly as a planetary remedial. The worship of each Goddess may mitigate the problem caused by the difficult planetary position. In fact, every Mahāvidyā is associated with a Graha on which it bestows intrinsic qualities and regulates excesses.

These are the connections between Graha and Mahāvidyās: Kālī (Saturn), Tārā (Jupiter), Shodasi (Mercury), Bhuvaneshvari (Moon), Bhairavī (ASC), Cinnāmāstā (N Node), Dhumavati (S Node), Bagalāmukhi (Mars), Mātangi (Sun), Kamalā (Venus)

Mahāvidyās and Graha occupy specific directional spaces, because they govern their own distinct and separate field. According to Parashara, these are the directions assigned to the Graha: (Surya) E, Moon (Chandra) NW, Mercury (Budha) North, Jupiter (Brihaspati) NE, Saturn (Shani) West, North Node (Rahu) SW, Mars (Mangala) South, Venus (Shukra) SE.

These are the directions assigned to the Mahāvidyās: Tārā-Zenit, Kali-North, Sodasi-NE, Chinnamasta-East, Dhumavati-SE, Bagalāmukhi-South, Bhairavi-Nadir, Kamala-SW, Bhuvanesvari-West, Matangi-NW.

What immediately springs to the eye is that the directions of the Mahāvidyās are not matching the directions of the corresponding Grahas, except for Bagalāmukhi and Mars.

Each Mahāvidyā cannot rule the same space of her associated Graha, otherwise the reciprocal influence has not any chance to develop. Respecting reciprocal direction develops a harmonious relationship, so that the Power of Mahāvidyās together with the rays of the Graha may generate incredible combinations for inner awakening.

Now let us immerse in a detailed description of the Goddesses and the results obtained by meditation. The associations between the paraphernalia of the Goddesses and the qualities an astrologer could develop are described in the parentheses. The four parts in bold at the end of every description refers to:

• The planetary energy to improve one’s astrological skill.
• The message imparted by the Goddess according to that energy.
• The corresponding aspect of counselling that makes consultations worthwhile.
• The astrological technique more suitable for that kind of energy.

 

1.     NORTH – KĀLĪ, THE LADY WHO TRANSCENDS TIME

WEST - SATURN

Black or blue as the night, Kālī is the cosmic womb that nourishes vital energy through the cycles of birth, death and rebirth. According to a simplistic vision, especially in the eyes of westerners, Kālī appears cruel and terrifying. Instead her appearance shatters polarising illusions and encourages us to transcend the stereotypes cloaking consciousness. She is the dark force that helps to transcend Time. The task of every astrologer is to distil the quality of time. Standing on Siva, her four hands indicate the qualities to be cultivated by an astrologer. In three of her hands she holds, respectively, a sword (direct communication), a severed head (renouncing to judgement) and a trident (balance between Will-Icchā, Jñana-Knowledge and Action-Kriyā). Her fourth hand is raised in a gesture of blessing (empathy of the astrologer). She wears a necklace with fifty-two human heads (the number of letters in the Sanskrit alphabet) and two heads as earrings (ability to listen). Her tongue lolls out of her mouth (every consultancy must create wonder, as if it were the first time). Her energy bestows force and meaning to Shani’s rays.

Shani: Discover your destructive side and use it to break the patterns that block healthy change.

Kālī: Look at my eyes and see them resplendent with Love.

Gestalt Counselling: lovingly communicate even the most difficult situations to those who consult you.

Technique: Sade sati (Saturn transiting towards 12^th, 1^st and 2^nd from the Moon).

 

 

2.     ZENITH - TĀRĀ. THE LADY WHO HELPS CROSS THE OCEAN

NORTHEAST - JUPITER

Star, Saviour, Liberator and Ferrywoman, Tārā is invoked at a moment of impasse. Tārā also means pupil, hence associated with the vision and observation of the night sky to find the polar star. Her radiant energy comes from inner sounds. Tārā’s skin is blue; she wears a necklace of human heads and has eight snakes on her head. She dances on a corpse, has four hands and holds a sword (sincere communication), scissors (ability to discern), a severed head (does not pass value judgements on clients) and a lotus flower (ability to extract the best even in difficult conditions). After the ocean was churned and Siva drank poison to save the universe and was wracked with pain in his throat, Tārā took him into her womb and gave him her breast milk to drink. The beneficial rays of Guru-Brihaspati-Jupiter come from Tārā’s energy; therefore, the cult of this Goddess preserves from the difficult positions of the planet.

 

Jupiter-Brihaspati: expand your wellbeing through a harmonious vision of events and creation

Tārā: regulate your speech, by appreciating the harmony of the sound-silence and the interval between the two.

Gestalt Counselling: help people finding their own way to overcome dangers and achieve wellbeing.

Technique: stars consideration.

 

3.     NORTH EAST - SHODASI OR TRIPURĀSUNDARĪ. THE GODDESS OF DESIRE

NORTH - MERCURY

Shodasi or TripurāsundarĪ is the Beauty of the three worlds created by the perception of the Universe and profound feelings. She is called Lalitā “She who plays or rejoices”. She teaches that the goal of creation is returning to the state of joy. Portrayed as an extremely beautiful sixteen-year old (Shodasi) permeated by unparalleled splendour, she is seated on a lotus holding a bow made of sugarcane (ability to balance flexibility and seriousness during consultation) and arrows (ability to convey a truthful message). Shodasi means sixteen, like the sixteen Lunations (Tithis). She is associated with the planet Mercury. By irradiating Mercury, the glowing energy of the Lady of the three worlds not only reinforces the efficacy of mental energy, through willpower and the quality of action, but also improves the awareness of the first three states of consciousness: waking consciousness, dream state and deep sleep. Shodasi has three personalities: Balā (the daughter), TripurāsundarĪ (the beautiful) and Tripurā Bhairavī (the terrible).

Budha: Navigate into your consciousness to find the best mental orientation.

Tripurāsundarī: Search inside yourself where is the direction towards beauty and light of the universe.

Gestalt Counselling: Try to maintain a balance between nurturing and detaching.

Technique: Primary and Secondary Directions

 

 

4.     WEST - BHUBANESHWARI, QUEEN OF THE UNIVERSE

NORTH WEST - MOON

Mother of all creatures, Bhuvaneshvari or Māyā is the Lady of the celestial spheres that emerge out of her womb and is associated with the invisible particles that make up the universe. She represents Space, and emanates a soothing light. Her cult fosters cosmic vision and preserves from the narrow-mindedness caused by ethnocentrism. She neutralises every form of racism and fosters equal opportunities amongst peoples and universes. She represents the development of an evolutionary plan encouraging benevolent situations to begin a project. Pleasant and benefic, Bhuvaneshvari has a luminous face, black hair, three eyes, fleshly lips and a delicate nose. Her breasts are coloured with sandalwood paste and saffron. She is the colour of the rising sun; her diadem is the crescent moon. She has four arms. In one she holds a noose (ability to grasp the right prediction) in another a goad (ability to motivate the client to improve); with another hand, she makes a gesture to drive out fear (ability to reassure the client) and uses another hand to bestow a blessing (ability to help). Her symbol is a water vessel conch shell: the emotional mind.

 

Chandra: use the lunar cycle to enhance your relationship with the celestial spheres.

Bhuvaneshvari: discover the mysteries of the four cardinal points, be oriented.

Gestalt Counselling: find the beginning in the east, search for the light to the north, discover maturity to the west and conclude everything to the south.

Technique: Lunations and planetary phases.

 

 

5.     NADIR - BHAIRAVĪ, LADY OF FEAR AND TRANSFORMATION

EAST - ASC

BhairavĪ possesses the brightness of a thousand rising suns. She is the Goddess of the three unified lights: Agni (fire), Vidyut (lightning) and Surya (the Sun). The early morning musical Rāga is dedicated to her. She represents the devastating emotion of unexpected transformation. She inspires spiritual activities to transcend limitations. She has three eyes, wears a diadem with the crescent Moon, and smiles sweetly. She wears red clothes and a garland of severed heads. She has four arms. She holds a beaded necklace to recite the mantras (what astrologers should do) and a book (learning from sources). She makes a gesture against fear and one of blessing. Bhairavī represents anger and rage, feelings that are both negative and positive. She indicates the terrible, burning power of words not mitigated by forms of control. She is manifest in the visual power of the tiger: to focus on the chosen objective (Ekagrata) and exclude everything else. Bhairavī impresses on the Ascendant the trait of clearly showing all emotions, echoing and burning the characteristic fears of the Sign and its rulers. She is also Mantrini, not only a mantra expert, but also devourer of negativity.

ASC: face your fears and perceive your nature, beyond what is normally visible

Bhairavī: manage your emotions and discover what is hidden behind the fire of your yearnings.

Gestalt Counselling: learn not to reveal latent powers if the client is not ready to focus on them.

Technique: House system.

 

6.     EAST - CINNĀMĀSTĀ LADY OF LIGHTNING

SOUTH WEST – NORTH NODE

Cinnāmāstā appears naked in the act of cutting off her own head. In one hand, she holds the sword and in the other her own severed head (astrologers transcend their own ego and opinions to immerse themselves in the reality of the client) while her severed head drinks the blood spurting out of her bleeding neck (process of absorption and transformation enlightens astrologers and makes them able to illuminate). She wears a snake like a sacred rope (astrologers often meditate on Mother Kundalini). She has three radiant eyes and dances on the bodies of Rati and Kama (astrologers act with profound empathy, but also with detachment). Cinnāmāstā represents life, sex, nourishment, death and rebirth. Her gruesome image suggests the functioning of the ecosystem with life that feeds on death, but also the power of transformation. The couple under her feet represent the sexual energy that generates pleasure and life. Blood is the life force. Despite the fact she appears in such a terrifying form, she bestows unexpected enlightenment. Cinnāmāstā cuts the knots (granthi) and is associated with Rahu. She dissolves all ties that envelop, imprison, influence and annul identity, but also the ties preventing evolution and liberation. She offers cosmic wisdom and transcendence.

Rahu: recognise what prevents you from advancing towards liberation.

Cinnāmāstā: begin your transformation, sever the knot between heaven and earth, body and spirit.

Gestalt Counselling: help clients in their transformation process by becoming aware of their illusions.

Technique : Nodes and Kāla sarpa.

 

 

7.     SE - DHUMAVATI, THE GODDESS WHO RELEASES SMOKE

SW - SOUTH NODE

Dhumavati is the smoky clouding of the negation that blocks the obvious. She represents poverty and suffering, and all the less pleasant aspects of life. She is tall, has big ears, big teeth, a long nose, sagging breasts, fulminating eyes and trembling hands (astrologers must overcome their fear of appearing negative or loosing clients when something unpleasant must be communicate). Dhumavati drives a chariot pulled by a crow (astrologers must know how to govern the dark forces that appear in people’s horoscopes); she holds a sieve (astrologers must know how to discern between useful, evolutionary information and harmful information) and makes the gesture of bestowing a blessing on those who transcend appearances and successfully see in Her the image of the divine Mother. Dhumavati reinforces Ketu’s shadows and helps people overcome the feeling of disapproval by accepting their less noble parts. Since she is also associated with Jyeshtha Nákṣatrā, she proclaims that darkness offers us the possibility to access the light, and that the absence of thoughts or images brings us closer to a profound, enlightening meditative state.

South Node: overcome the ghosts of your karmic past.

Dhumavati: learn to understand the pain caused by any abandonment either suffered in the past or caused to others

Gestalt Counselling: help the client to find the solutions required to progress, through their sad, painful experiences.

Technique: Qualities and friendships of planets.

 

8.     SOUTH – BAGALĀMUKHI, LADY OF SPELL

SOUTH - MARS

Bagalāmukhi freezes, stuns, immobilises and silences hostile forces. By the spell of her sounds she annihilates conflicts and confusion. She neutralises negative communication, bad intentions and the defamations that come from adversarial individuals. She paralyses negative energies using irrefutable reasoning. Her secret sound blocks our inner and outer enemies. She wears yellow clothes and flowers and sits on a golden throne surrounded by lotus flowers. With one hand, she wields a club to beat a demon (astrologers block indecision) while pulling his tongue out with the other (astrologers eliminate incorrect or dangerous words, expressing themselves correctly while giving an effective answer). Bagalāmukhi uses verbal Fire to activate Mars’ rays. During crucial discussions, she encourages a short and unexpected pause, thereby teaching that in a heated debate or discussion in full swing, a differed answer becomes very powerful. Since it involves a combustive Martian force, the mantra must be recited with positive intentions, thereby creating the right, compassionate solutions.

Mars: by discovering what blocks you, try to understand your true intentions and perform the right action.

Bagalāmukhi: persevere on the path of knowledge, do not manipulate others and moderate your words.

Gestalt Counselling: help clients to find their path by exploiting moments of suspension to block negative energies.

Technique: Horary questions.

 

9.     NORTH WEST - MĀTANGI, THE LADY OF SONG

EAST - SUN

Mātangi, the Lady of Song, is the Goddess of knowledge, of all audible sounds, of sonorous vibrations and of all that transcends the usual forms of beauty. Since she is the secret form of Sarasvathi, she inspires the right words and the most harmonious movements to communicate with the masses. She is emerald green, plays the Vinā (astrologers harmonise the words of the sacred texts with the individual rhythm of the person they should help); she also plays with a parrot and listens to the sounds he makes (astrologers must enhance their ability for active listening) and sits on a golden throne (astrologers ensure that their role is respected). She also possesses another, less pleasant form: Chandālinī, the Lady who in the light of day and without having to hide, overturns cultural conventions and reverses aesthetic models (astrologers go beyond usual appearances to discover the Energy of symbols and archetypes). Mātangi’s Energy consubstantiates Sun. She inspires wisdom and the ability to identify oneself with every reality, even the more unpleasant. She makes one aware that to be truly luminous a person must collaborate with others and in turn accept their collaboration. She represents the energy of sound, the promise of clouds and the hum of water.

Sun: accept and overcome what you dislike, thereby finding beauty and purity beyond appearances.

Mātangi: be faithful to the sacred scriptures, albeit by finding your unique, personal way to express what appears in the horoscopic chart.

Gestalt Counselling: go beyond words to help clients remove obstacles and discover their talents.

Technique: Returns.

 

10.  SOUTH WEST - KAMALĀ, THE LADY OF THE LOTUS FLOWER.

SOUTH-EAST - VENUS

Kamalā, the Lady of the Lotus Flower, governs love, beauty and joy, even in their earthly forms. She inspires and sustains plans, and emanates the sense of wonder experienced by human beings, thereby making the terrestrial sphere enchanting. Four elephants pour nectar over her body. She holds two lotus flowers (astrologers must be able to see the beauty and goodness of the human soul) and exhibits the Mudrā to grant gifts and to reassure (astrologers must always be benedictory and reassuring). She wears a diadem of precious jewels and a silk sari. Her luminous Energy bestows vigour and splendour to Shukra (Venus) and vivifies and illuminates her rays. To adore Kamalā, all one must do is admire nature and contemplate the beauty of creation and its creatures. She ensures fertility, wellbeing, beauty, abundance and safety. Kamalā is the secret form of Lakṣmī.

Shukra: search for the root of your desires to consecrate both material and spiritual wellbeing.

Kamalā: rediscover your feeling of wonder.

Gestalt Counselling: help others to regain their ability to be amazed, to give and receive love.

Technique: Nine Harmonic.

 

 

CONCLUSION

I would like to conclude by recalling some important details:

1. Those who choose spiritual life do not search for earthly enjoyment, but greater union with the Cosmos and their chosen Deity.

2. Enlightened creatures cannot be influenced even by the planets ... because they have chosen to surrender to the infinite and to the wellbeing of every living creature.

3. As individuals who are not yet enlightened, but lucky enough to be familiar with Astrology, our duty is to improve ourselves and help others to do so, life after life.

This article was written to inspire a way forward to teachers of Karmic Astrology who wish to develop a level of evolutionary teaching for themselves and their students. It is also a valid tool to improve the quality of consultations. Every consultation can become creative and insightful when Karmic Astrologers honour the Mahāvidyās and become aware of Their presence, function and power. Reawakening the Energy of the Goddesses requires a journey into our inner depths to discover the ability to give and receive compassion, devotion, creativity and freedom. The Mahāvidyā direct and guide our steps in the right direction. And they remind us that the main goal of life is joy. Whatever method we use during consultations and teaching, with or without being spiritual oriented, we should help students and clients to rediscover and reclaim their joy for life.

 “Mother, let the whispers of my soul become a song to your name.

Let my journey become a sacred wandering.

Let all my actions provide Joy, and become part of your cult!

Oh, Supreme Goddess, I always see you with my mind’s eye,

In you, giving, having and being merge happily in a reciprocal and harmonious relationship.

May this harmony persist in all of us!”

From Soundarya Lahari of Shankaracharya

 

WISHING YOU LIGHT, JOY AND WELLBEING

SO THAT YOU MAY FIND THE BEST FUTURE FROM AMONGST ALL YOUR POSSIBLE FUTURES